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Epistemology of Jainas compounds (skandbas) also some are visible while others are not. The compounds of Ābāraka Vargaņā, Taijasa Vargaņā, Kārmana Vargaņā, Bhāṣā Vargaņā and Manovargaņā are not visible. Though the conception of udbbūta rūpa and anudbhūta rūpa is not found in Jainism; yet the acceptance of visibility of one compound and the invisibility of others comes to the same. Similarly, the invisibility of atoms resembles the Nyāya conception of atomic magnitude as unperceivable. When the Jaina resorts to natural capability or incapability in such cases, the Nyāya attempts to classify the grounds as such.
The conditions of light, object and contact etc. accepted by the various systems as necessary for visual perception are not favoured by the Jainas. He holds them useful for particular cases but, does not include them in the systems of general causation.
According to the Nyāya every material substance does not possess all the physical qualities. The air possesses the quality of touch only. The fire has two; namely, touch and colour, The water has four with an addition of taste and fluidity (sneha), The earth is without fluidity; but, has smell in its place. The Jaipas hold that every material substance contains all the physical qualities. In some they are manifest while in others they are unmanifest. The air is not without colour. but it has it only in upmanifested condition. Similar is the case with taste and smell also. The condition of manifestation or the reverse also, according to Jainism, is not absolute. It is related with the subject. In darkness the colour of a jar is unmanifest to human beings, but the same is manifest to owl and cat.
The Perception of Substance
According to Nyāya the substances are perceived by two senses only, i.e. of sight and the touch, the remaining three organs are limited to their respective qualities. The Jaina and 1. Tattvārthasūtra, Pt. Sukhlal Sanghvi, p. 34
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